Fosdick, a Baptist who pastored the First Presbyterian Church of New York, was not the first person in the history of American evangelicalism to question the virgin birth, the inspiration of the Bible, the substitutionary atonement, or the second coming of Christ. But he was certainly one of the first to do so with the assurance that most evangelicals would soon agree with him. For fundamentalists, the most shocking aspect of Fosdick’s sermon was not simply the heresy, but the assumption that heresy (or the acceptance of heresy) was the new orthodoxy.
To say that Harry Emerson Fosdick’s sermon “Shall the Fundamentalists Win?” (1922) ignited the fundamentalist-modernist controversy requires a bit of qualification. In truth, the lines had been drawn for at least a decade.
Between 1910 and 1915, a series of 12 paperback volumes called The Fundamentals had defended everything from the virgin birth to the deity of Christ to the inspiration of Scripture against those who sought to undermine the supernatural character of the Christian faith. In 1920, the term “fundamentalist” was coined by Baptist editor Curtis Lee Laws at the first meeting of the General Conference on Fundamentals to describe someone who held to the historic doctrines of Christianity. By 1922, a “militantly anti-modernist Protestant evangelicalism” had already emerged in America. According to Fosdick’s biographer, “The sermon was not a stone dropped into denominational waters that would otherwise have remained calm.” In some sense, Fosdick did not create the fundamentalist movement. He just gave it a push.
New Orthodoxy
Fosdick, a Baptist who pastored the First Presbyterian Church of New York, was not the first person in the history of American evangelicalism to question the virgin birth, the inspiration of the Bible, the substitutionary atonement, or the second coming of Christ. But he was certainly one of the first to do so with the assurance that most evangelicals would soon agree with him.
For fundamentalists, the most shocking aspect of Fosdick’s sermon was not simply the heresy, but the assumption that heresy (or the acceptance of heresy) was the new orthodoxy. “I do not believe for one moment that the Fundamentalists are going to succeed,” Fosdick declared triumphantly. The fundamentalist defeat was inevitable. Preaching from Acts 5:34–39, Fosdick was as confident of modernist victory as the Pharisee Gamaliel had been of the work of God.
Fosdick’s inflammatory sermon soon unleashed a torrent of responses from fundamentalists, who now had an adversary bold enough to meet them out in the open. In his reply to Fosdick titled “Shall Unbelief Win?” (1922), Clarence Edwards Macartney was struck by the fact that, unlike modernists of the past, Fosdick “leaves no reader or hearer in the least doubt what he believes, or disbelieves, about the cardinal doctrines of the Christian religion.” One might say that Fosdick finally turned a conflict into a controversy.
United Against Liberalism
In some ways, “Shall the Fundamentalists Win?” was a missile wrapped in a banner of peace. As a call for tolerance within the Presbyterian church, Fosdick’s sermon was also an offensive launched against those “illiberal and intolerant” Presbyterians who would expel him from their denomination for his beliefs (the heretical ones, not the Baptist ones). Consequently, the sermon helped conservatives to do what they’d been struggling to do on their own: unite.
By 1922, for instance, the World’s Christian Fundamentals Association (WCFA), begun by William Bell Riley, “was already displaying signs of collapse.” Interdenominational cooperation didn’t come easy, and the name “fundamentalist” carried a stigma even inside the conservative ranks, particularly due to its association with “the premillennial reign of Christ.” But as America’s chief popularizer of modernism, Fosdick embodied for many fundamentalists the very worst of theological liberalism and evoked their collective disdain.
In Christianity and Liberalism (1923), published less than a year after the sermon, J. Gresham Machen argued that historic Christianity and modernism were not simply two shades of the same faith, but rather two completely different religions. Not surprisingly, he cited Fosdick’s sermon.
